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Dr. Martin Luther King Jr. As a Reader of the Classics Thomas E Xavier University Exhibit Faculty Scholarship Classics 2010 A Philology of Liberation: Dr. Martin Luther King Jr. as a Reader of the Classics Thomas E. Strunk Xavier University - Cincinnati Follow this and additional works at: http://www.exhibit.xavier.edu/classics_faculty Part of the Ancient History, Greek and Roman through Late Antiquity Commons, Ancient Philosophy Commons, Byzantine and Modern Greek Commons, Classical Archaeology and Art History Commons, Classical Literature and Philology Commons, Indo-European Linguistics and Philology Commons, and the Other Classics Commons Recommended Citation Strunk, Thomas E., "A Philology of Liberation: Dr. Martin Luther King Jr. as a Reader of the Classics" (2010). Faculty Scholarship. Paper 16. http://www.exhibit.xavier.edu/classics_faculty/16 This Article is brought to you for free and open access by the Classics at Exhibit. It has been accepted for inclusion in Faculty Scholarship by an authorized administrator of Exhibit. For more information, please contact [email protected]. Verbum lncarnatum A Philology of Liberation: Dr Martin Luther King, Jr. as a Reader of the Classics A Philology of Liberation: Dr. Martin Luther King, Jr. as a Reader of the Classics Thomas Strunk, Ph.D. Xavier University Abstract This paper explores the intellectual relationship between Dr. Martin Luther King, Jr. and the classics, particularly the works ofPlato, Sophocles, and Aeschylus. Recognizing Dr. King as a reader of the classics is significant for two reasons: the classics played a formative role in Dr. King's development into a political activist and an intellectual of the first order; moreover, Dr. King shows us the way to read the classics. Dr. King did not read the classics in a pedantic or even academic manner, but for the purpose of liberation. Dr. King's legacy, thus, is not merely his political accomplishments but also his example as a philologist ofliberation. Obama and the New America In the autumn of 2008, I happened to be teaching a course on ancient Greek civilization in which we read, amongst others, Aeschylus' Agamemnon, Sophocles' Antigone, and Plato's dialogues on the trial and death of Socrates. Throughout the course of the semester I felt that many of the ideas we read about and discussed were somehow charged with the Zeitgeist of the presidential election and the attendant rhetoric and analysis of what it meant for the United States to elect a black man as president. I was delighted that this course on an ancient civilization could so easily join in conversation with the present. America has come down from those precipitous heights where we were in November 2008 and January 2009, and once again we are living in the comfortable and familiar dregs of modem American politics where we fight over important matters like healthcare reform, unemployment, and military strategy in Iraq and Afghanistan. But I would like to return briefly to November 2008 and 124 Verbum lncarnatum A Philology of Liberation: Dr Martin Luther King, Jr. as a Reader of the Classics January 2009. I feel those are important days for us to remember as Americans. For what was achieved was not merely the election of a Democrat or the inauguration of a black man, or more specifically a man of mixed race, as president. But rather what I feel, and what I think many others feel, is that America as a country overcame an impediment placed before us by our ancestors who established race-based slavery in the United States. We have been relieved of a great burden, much more quickly than anyone, black or white, really imagined was possible. Within the last decade there have been movies, such as Chris Rock's "Head of State" (2003), about a black president, as if this were fantasy. But this is not fantasy; in truth we have rapidly come to find that we are not that racist, or at least that we are not racist in the way we thought we were. I do not "We have been mean to gloss over any still-existing manifestations of racism or pretend that since relieved of a great we elected an African American president that we are suddenly free from our burden, much more quickly than past. We are not; studies continue to reveal that African Americans anyone, black or disproportionally lack access to adequate resources in education, healthcare, and white, really imagined was housing. Nonetheless, it is hard to deny that political life in America is somehow possible." profoundly changed by the election of2008. John McCain (2008) himself recognized this in his concession speech, saymg: This is an historic election, and I recognize the special significance it has for African-Americans and for the special pride that must be theirs tonight. I've always believed that America offers opportunities to all who have the industry and will to seize it. Senator Obama believes that, too. But we both recognize that though we have come a long way from the old injustices that once stained our nation's reputation and denied some Americans the full blessings of American citizenship, the memory of them still had the power to wound. · A century ago, President Theodore Roosevelt's invitation of Booker T. Washington to visit -- to dine at the White House was taken as an outrage in many quarters. America today is a world away from the cruel and prideful bigotry of 125 Verbum lncarnatum A Philology of Liberation: Dr Martin Luther King, Jr. as a Reader of the Classics that time. There is no better evidence of this than the election of an African American to the presidency of the United States. I would like to suggest that in this new light we might better understand our past and our dialogue with it. It is a commonplace that Barack Obama has reaped the rewards of an earlier generation's struggle for civil rights. We have heard repeatedly that Barack Obama's election is a direct result of the civil rights movement and individuals like Dr. Martin Luther King, Jr. Such sentiments have been expressed by such diverse individuals as Tom Brokaw (Rose, 2008), a trusted, mainstream voice of traditional gravitas, and Michael Eric Dyson (2008), an outspoken African American professor of sociology at Georgetown University (Pratt, 2008). I would like to argue that Barack Obama has also, perhaps ... unwittingly, reaped the rewards of an earlier generation's intellectual struggle. "By no means am I attempting to argue Since the publication of Frederick Douglass' Narrative of a Life of that Dr. King's Frederick Douglass, an American Slave, Written by Himself (1982), wherein he thought and subsequent actions are recounts his furtive and illegal attempts to gain knowledge, the intellectual life of purely derivative from African Americans has been recognized as contested terrain. The question of what classical learning." is the proper subject of study for African Americans was hotly debated at the tum ... of the nineteenth century made famous by thinkers such as W.E.B. Dubois (1999) and William Sanders Scarborough (2006), who argued for higher learning with a classical curriculum, and Booker T. Washington (1995), who maintained the need for an industrial education. In this paper, I am focusing on the intellectual background of Dr. Martin Luther King, Jr. specifically. To the question of influences on Dr. King's intellectual formation, there are some obvious answers that take precedence over all the others: there are the lived experiences of those who were direct ancestors in the civil rights struggle, those women and men, black and white who fought against racial discrimination for generations long before Dr. King and Rosa Parks came along; the African American church as an institution and the writings of the Old and New Testaments, which surely strengthened and inspired many to take such bold and 126 Verbum lncarnatum A Philology of Liberation: Dr Martin Luther King, Jr. as a Reader of the Classics decisive action, placing themselves before angry mobs and in dirty jail cells, or worse; there are also the non-violent teachings of Mohandas Gandhi, Henry David Thoreau, and Bayard Rustin. I would like to explore another less-considered intellectual influence: the classical tradition. I want to consider how Dr. King read the classics, in particular those authors I mentioned earlier: Plato, Sophocles, and Aeschylus. First a caveat. By no means am I attempting to argue that Dr. King's thought and subsequent actions are purely derivative from classical learning. Rather I hope to show the breadth of learning that Dr. King acquired and how he incorporated that learning into his life's work. I hope the reader will accept what follows as a further demonstration of Dr. King's claim to being regarded as a first-rate intellect and not as an effort to re-appropriate his accomplishments for a particular discipline. Such a life cannot be confined to any narrow interpretation. ,. ., "America today is a world away from the Dr. King and Plato's Socrates on Nonviolence cruel and prideful I would like to start with Dr. King's philosophy of nonviolence. King bigotry of that time." wrote that he first encountered the concept of non-violence in a book, which he ... • correctly saw as a conversation with the past about the present. The book was Thoreau's Essay on Civil Disobedience, which King read while a freshman at Morehouse College (20 I Oa, p. 78). There is an important point here worth emphasizing: Dr. King was not solely an activist; he was a reader and intellectual who developed into someone we should consider both a theologian and philosopher. Through the combination of King's reading of Thoreau and later Gandhi and then his interactions with Bayard Rustin and his experiences during the Montgomery bus boycott, Dr.
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